the Week of Proper 20 / Ordinary 25
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Isaiah 1:5
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Where will you be stricken again,As you continue in your rebellion?The whole head is sick,And the whole heart is faint.
Where will you be stricken again, As you continue in your rebellion? The whole head is sick And the whole heart is faint.
Why shoulde ye be stricken any more? [for] ye are euer fallyng away: euery head is diseased, and euery heart heauy:
Why should ye be smitten any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
Why should you be stricken again? You will revolt more and more. The whole head is sick, And the whole heart faints.
Why will you be stricken any more? Will you continue the revolt? The whole head is sick, and the whole heart is faint.
What good will it do to keep punishing you? You will continue to rebel. Your whole head and heart are already sick and aching.
Why should you be beaten more, That you revolt more and more? The whole head is sick, And the whole heart faint.
Why should yee be stricken any more? yee will reuolt more and more: the whole head is sicke, and the whole heart faint.
Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
Wherfore shulde ye be plaged eny more? For ye are euer fallinge awaye. The whole heade is sick, and the herte is very heuy.
"Why bother even trying to do anything with you when you just keep to your bullheaded ways? You keep beating your heads against brick walls. Everything within you protests against you. From the bottom of your feet to the top of your head, nothing's working right. Wounds and bruises and running sores— untended, unwashed, unbandaged. Your country is laid waste, your cities burned down. Your land is destroyed by outsiders while you watch, reduced to rubble by barbarians. Daughter Zion is deserted— like a tumbledown shack on a dead-end street, Like a tarpaper shanty on the wrong side of the tracks, like a sinking ship abandoned by the rats. If God -of-the-Angel-Armies hadn't left us a few survivors, we'd be as desolate as Sodom, doomed just like Gomorrah.
Why should you be stricken and punished again [since no change results from it]? You [only] continue to rebel. The whole head is sick And the whole heart is faint and sick.
Why will ye be still stricken, that ye revolt more and more? the whole head is sick, and the whole heart faint.
Why will you have more and more punishment? why keep on in your evil ways? Every head is tired and every heart is feeble.
Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
Why do you insist on being battered? Why do you continue to rebel? Your head has a massive wound, your whole body is weak.
Why be punished more? Why not give up your sin? Your head is badly bruised, and you are weak all over.
"Where should I strike you next, as you persist in rebelling? The whole head is sick, the whole heart diseased.
Wherefore shoulde ye be smitten any more? for ye fall away more and more: the whole head is sicke, and the whole heart is heauie.
Why should you be stricken any more, and be chastised? The whole head is sick, and the whole heart faint.
Why should you be beaten more, That you revolt more and more? The whole head is sick, And the whole heart faint.
On what part will ye yet be stricken, seeing ye stray away more and more? The whole head is sick, and the whole heart faint;
Why do you continue to invite punishment? Must you rebel forever? Your head is injured, and your heart is sick.
Where will you be punished again, since you still fight against the Lord? Your whole head is sick, and your whole heart is weak.
Why should ye be smitten any more, transgressing more and more? the whole head is pained, and the whole heart sad.
Why will ye be still stricken, that ye revolt more and more? the whole head is sick, and the whole heart faint.
Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted.
Why do you seek further beatings? Why do you continue to rebel? The whole head is sick, and the whole heart faint.
Why should ye be smitten any more? Ye would again turn aside! The whole head is sick, And the whole heart faint:
For what shall I strike you any more, you that increase transgression? the whole head is sick, and the whole heart is sad.
Why do you want to be beaten again? You continue in rebellion. The whole of the head is sick, and the whole of the heart is faint.
Why will you still be struck down? Why will you continue to rebel? The whole head is sick, and the whole heart faint.
Where will you be stricken again, As you continue in your rebellion? The entire head is sick And the entire heart is faint.
Why should you continue to be punished? Why do you continue to turn against him? Your whole head is hurt, and your whole heart is sick.
Why do you keep on rebelling? Do you want to be punished even more? Israel, your head is already covered with wounds, and your heart and mind are sick.
Why do you want more beatings? Why do you keep on rebelling? The whole head is hurt, and the whole heart is sick.
On what thing schal Y smyte you more, that encreessen trespassyng? Ech heed is sijk, and ech herte is morenynge.
Why will you still be smitten, that you continue to rebel? The whole head is sick, and the whole heart faint.
Wherefore are ye stricken any more? Ye do add apostacy! Every head is become diseased, and every heart [is] sick.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
should: Isaiah 9:13, Isaiah 9:21, Jeremiah 2:30, Jeremiah 5:3, Jeremiah 6:28-30, Ezekiel 24:13, Hebrews 12:5-8
ye will: 2 Chronicles 28:22, Jeremiah 9:3, Revelation 16:8-11
revolt more and more: Heb. increase revolt
the whole: Isaiah 1:23, Nehemiah 9:34, Jeremiah 5:5, Jeremiah 5:31, Daniel 9:8-11, Zephaniah 3:1-4
Reciprocal: Exodus 10:3 - humble Leviticus 13:7 - General Leviticus 13:29 - General Leviticus 13:44 - his plague Leviticus 14:14 - General Deuteronomy 21:18 - will not 2 Kings 1:13 - he sent again 2 Kings 17:13 - all Job 30:18 - By the great Psalms 38:3 - soundness Psalms 38:5 - My wounds Psalms 77:2 - my Psalms 147:3 - wounds Proverbs 15:10 - and he Proverbs 15:32 - instruction Proverbs 27:22 - General Isaiah 5:4 - General Isaiah 7:10 - Moreover Isaiah 7:20 - head Isaiah 27:8 - thou wilt Isaiah 30:1 - add Jeremiah 5:23 - a revolting Jeremiah 7:28 - nor Jeremiah 8:22 - recovered Jeremiah 13:23 - Ethiopian Jeremiah 30:12 - General Jeremiah 30:15 - for the Jeremiah 31:18 - Thou hast Jeremiah 44:15 - all the Lamentations 5:17 - our heart Ezekiel 22:24 - General Ezekiel 24:12 - her great Hosea 4:14 - punish Hosea 5:2 - a rebuker Hosea 13:2 - now Amos 4:9 - yet Micah 1:9 - her wound is incurable Micah 6:13 - I make Zephaniah 3:2 - she received Luke 10:34 - bound Luke 15:15 - he went 1 Corinthians 11:32 - we are Revelation 16:2 - a noisome Revelation 16:9 - blasphemed
Cross-References
And God called the firmament Heaven. And there was evening and there was morning, a second day.
And there was evening and there was morning, a third day.
And there was evening and there was morning, a fourth day.
And there was evening and there was morning, a fifth day.
And God saw everything that he had made, and, look, it was very good. And there was evening and there was morning, the sixth day.
While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
Day to day utters speech, And night to night shows knowledge.
The day is yours, the night also is yours: You have prepared the light and the sun.
You make darkness, and it is night, Wherein all the beasts of the forest creep forth.
I form the light, and create darkness; I make peace, and create evil. I am Yahweh, that does all these things.
Gill's Notes on the Bible
Why should ye be stricken any more? .... Or "for what are ye stricken again" a? with afflictions and chastisements, with which God smites his people by way of correction for their sins,
Isaiah 57:17 and the sense is, either that they did not consider what they were afflicted for, that it was for their sins and transgressions; they thought they came by chance, or imputed them to second causes, and so went on in sin, and added sin to sin; to which sense the Targum, Jarchi, and Kimchi, incline: or the meaning is, that the chastisements that were laid upon them were to no purpose; had produced no good effect, were of no avail, and unprofitable to them; and which is mentioned as an aggravation of their sins, obstinacy, and impenitence; see Jeremiah 5:3.
Ye will revolt more and more, or "add defection" b; go on in sin, and apostatize more and more, and grow more obdurate and resolute in it; unless afflictions are sanctified, men become more hardened by them:
the whole head is sick, and the whole heart faint; which may be understood either of their chastisements, which were universal, and had reached all sorts and ranks of men among them, without any reformation, and therefore it was in vain to use more; or of their sins and transgressions which abounded among them, even among the principal of them; their civil rulers and governors, meant by the "head"; and the priests, who should feed the people with knowledge and understanding, designed by the "heart"; but both were corrupted, and in a bad condition.
a על מה תכו "super quo", V. L. "ad quid", Ar. b תוסיפו סרה "addentes prevaricationem", Sept. V. L.
Barnes' Notes on the Bible
Why ... - The prophet now, by an abrupt change in the discourse, calls their attention to the effects of their sins. Instead of saving that they had been smitten, or of saying that they had been punished for their sins, he assumes both, and asks why it should be repeated. The Vulgate reads this: ‘Super quo - on what part - shall I smite you anymore?’ This expresses well the sense of the Hebrew - על־מה ‛al-meh - upon what; and the meaning is, ‘what part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins.’ The idea is taken from a body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isaiah 1:7-9. In Isaiah 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, ‘quae hie reipublicae vulnera imponebat hie sanabat.’ See also Tusc. Quaes. iii. 22; Ad Quintum fratrem, ii. 25; Sallust; Cat. 10.
Should ye be stricken - Smitten, or punished. The manner in which they had been punished, he specities in Isaiah 1:7-8. Jerome says, that the sense is, ‘there is no medicine which I can administer to your wounds. All your members are full of wounds; and there is no part of your body which has not been smitten before. The more you are afflicted, the more will your impiety and iniquity increase.’ The word here, תכוּ tukû, from נכה nâkâh, means to smite, to beat, to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual; or to the judgments of God by the plague, pestilence, or sickness. Genesis 19:2 : ‘And they smote the men that were at the door with blindness.’ Numbers 14:12 : ‘And I will smite them with the pestilence.’ Exodus 7:25 : ‘After that the Lord had smitten the river,’ that is, had changed it into blood; compare Isaiah 1:20; Zechariah 10:2. Here it refers to the judgments inflicted on the nation as the punishment of their crimes.
Ye will revolt - Hebrew You will add defection, or revolt. The effect of calamity, and punishment, will be only to increase rebellion. Where the heart is right with God, the tendency of affliction is to humble it, and lead it more and more to God. Where it is evil, the tendency is to make the sinner more obstinate and rebellious. This effect of punishment is seen every where. Sinners revolt more and more. They become sullen, and malignant, and fretful; they plunge into vice to seek temporary relief, and thus they become more and more alienated from God.
The whole head - The prophet proceeds to specify more definitely what he had just said respecting their being stricken. He designates each of the members of the body - thus comparing the Jewish people to the human body when under severe punishment. The word head in the Scriptures is often used to denote the princes, leaders, or chiefs of the nation. But the expression here is used as a figure taken from the human body, and refers solely to the punishment of the people, not to their sins. It means that all had been smitten - all was filled with the effects of punishment - as the human body is when the head and all the members are diseased.
Is sick - Is so smitten - so punished, that it has become sick and painful. Hebrew לחלי lâchŏlı̂y - for sickness, or pain. The preposition ל denotes a state, or condition of anything. Psalms 69:21. ‘And in (ל) my thirst, they gave me vinegar to drink.’ The expression is intensive, and denotes that the head was entirely sick.
The whole heart faint - The heart is here put for the whole region of the chest or stomach. As when the head is violently pained, there is also sickness at the heart, or in the stomach, and as these are indications of entire or total prostration of the frame so the expression here denotes the perfect desolation which had come over the nation.
Faint - Sick, feeble, without vigor, attended with nausea. Jeremiah 8:18 : ‘When I would comfort myself in my sorrow, my heart is faint within me;’ Lamentations 1:22. When the body is suffering; when severe punishment is inflicted, the effect is to produce landor and faintness at the seat of life. This is the idea here. Their punishment had been so severe for their sins, that the heart was languid and feeble - still keeping up the figure drawn from the human body.
Clarke's Notes on the Bible
Verse Isaiah 1:5. Why should ye be stricken any more - "On what part," c.?] The Vulgate renders על מה al meh, super quo, (see Job 38:6; 2 Chronicles 32:10,) upon what part. And so Abendana on Sal. ben Melech: "There are some who explain it thus: Upon what limb shall you be smitten, if you add defection? for already for your sins have you been smitten upon all of them; so that there is not to be found in you a whole limb on which you can be smitten." Which agrees with what follows: "From the sole of the foot even unto the head, there is no soundness in it:" and the sentiment and image is exactly the same with that of Ovid, Pont. ii. 7, 42: -
Vix habet in nobis jam nova plaga locum.
There is no place on you for a new stripe. Or that still more expressive line of Euripides; the great force and effect of which Longinus ascribes to its close and compressed structure, analogous to the sense which it expresses: -
́γεμω κακων δη· κ' ουκετ' εσθ' ὁπη τιθῃ.
I am full of miseries: there's no room for more.
Herc. Fur. 1245, Long. sec. 40.
"On what part will ye strike again? will ye add correction?" This is addressed to the instruments of God's vengeance; those that inflicted the punishment, who or whatsoever they were. Ad verbum certae personae intelligendae sunt, quibus ista actio quae per verbum exprimitur competit; "The words are addressed to the persons who were the agents employed in the work expressed by the original word," as Glassius says in a similar case, Phil. Sacr. i. 3, 22. See Isaiah 7:4.
As from ידע yada, דעה deah, knowledge; from יעץ yaats, עצה etsah, counsel; from ישן yeshan, שנה shenah, sleep, c. so from יסר yasar is regularly derived סרה sarah, correction.
Ver. Isaiah 1:5. The whole head is sick — The king and the priests are equally gone away from truth and righteousness. Or, The state is oppressed by its enemies, and the Church corrupted in its rulers and in its members.
